How to Pick Your Life Partner - Part 2 - Wait But Why

ADVANTAGES

Extreme versions of holism are also present in the literature. Forexample, some maintain that the only bearer of final value is life asa whole, which entails that there are strictly speaking no parts orsegments of a life that can be meaningful in themselves (Tabensky2003; Levinson 2004). For another example, some accept that both partsof a life and a life as a whole can be independent bearers of meaning,but maintain that the latter has something like a lexical priorityover the former when it comes to what to pursue or otherwise to prize(Blumenfeld 2009).

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What are the ultimate bearers of meaning? What are all thefundamentally different ways (if any) that holism can affect meaning?Are they all a function of narrativity, life-stories, and artisticself-expression (as per Kauppinen 2012), or are there holistic facetsof life's meaning that are not a matter of such literary concepts? Howmuch importance should they be accorded by an agent seeking meaning inher life?

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However, both arguments are still plagued by a problem facing theoriginal versions; even if they show that meaning depends onimmortality, they do not yet show that it depends on havinga soul. By definition, if one has a soul, then one isimmortal, but it is not clearly true that if one is immortal, then onehas a soul. Perhaps being able to upload one's consciousness into aninfinite succession of different bodies in an everlasting universewould count as an instance of immortality without a soul. Such apossibility would not require an individual to have an immortalspiritual substance (imagine that when in between bodies, theinformation constitutive of one's consciousness were temporarilystored in a computer). What reason is there to think that one musthave a soul in particular for life to be significant?

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This survey closes by discussing the most well-known rationale fornihilism, namely, Thomas Nagel's (1986) invocation of the externalstandpoint that purportedly reveals our lives to be unimportant (seealso Hanfling 1987, 22–24; Benatar 2006, 60–92;cf. Dworkin 2000, ch. 6). According to Nagel, we are capable ofcomprehending the world from a variety of standpoints that are eitherinternal or external. The most internal perspective would be aparticular human being's desire at a given instant, with a somewhatless internal perspective being one's interests over a life-time, andan even less internal perspective being the interests of one's familyor community. In contrast, the most external perspective, anencompassing standpoint utterly independent of one's particularity,would be, to use Henry Sidgwick's phrase, the “point of view ofthe universe,” that is, the standpoint that considers theinterests of all sentient beings at all times and in all places. Whenone takes up this most external standpoint and views one'sfinite—and even downright puny—impact on the world, littleof one's life appears to matter. What one does in a certain society onEarth over an approximately 75 years just does not amount to much,when considering the billions of years and likely trillions of beingsthat are a part of space-time.

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Interestingly, the most common rationales for nihilism these days donot appeal to supernaturalism. The idea shared among many contemporarynihilists is that there is something inherent to the human conditionthat prevents meaning from arising, even granting that God exists. Forinstance, some nihilists make the Schopenhauerian claim that our liveslack meaning because we are invariably dissatisfied; either we havenot yet obtained what we seek, or we have obtained it and are bored(Martin 1993). Critics tend to reply that at least a number of humanlives do have the requisite amount of satisfaction required formeaning, supposing that some is (Blackburn 2001, 74–77).

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For instance, a life that has lots of beneficent and otherwise intuitively meaning-conferring conditions but that is also extremely repetitive (à la the movie Groundhog Day) is less than maximally meaningful (Taylor1987). Furthermore, a life that not only avoids repetition but alsoends with a substantial amount of meaningful parts seems to have moremeaning overall than one that has the same amount of meaningful partsbut ends with few or none of them (Kamm 2003, 210–14). And alife in which its meaningless parts cause its meaningful parts to comeabout through a process of personal growth seems meaningful in virtueof this causal pattern or being a “good life-story”(Velleman 1991; Fischer 2005).

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Another important way to criticize these theories is morecomprehensive: for all that has been said so far, the objectivetheories are aggregative or additive, objectionably reducing life to a“container” of meaningful conditions (Brännmark 2003,330). As with the growth of “organic unity” views in thecontext of debates about intrinsic value, it is becoming common tothink that life as a whole (or at least long stretches of it) cansubstantially affect its meaning apart from the amount of meaning inits parts.